Hamzah Wald Maqbul – Mlik Hanaf Fiqh Issues in Ruk Sajdah 10032019
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The speakers discuss the meaning of " sighting sun" in the context of praying, with a focus on the importance of intentions and specific time frames for holding a prayer. They also discuss the use of "has" and "hasn't" in various context, including praying alone and a person recommended for a recommendation to repeat the prayer. The speakers stress the importance of consistency in the beast's teaching, avoiding confusion, and avoiding touching the ground during prayer. They also mention the use of a turban for prayer and the importance of not wearing one's head in general.
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So
the last thing that we talked about is
what a person is supposed to say in
the.
That there is,
according to the Maliki Madhab, there is no,
appointed,
thing that a person is required to say,
nor or or even for that purpose, something
that we can strictly say sunnah. So when
you say sunnah, the word sunnah has a
meaning,
depending on what the context is. So in
general, there's a sunnah, which is the, like,
normative practice of the messenger in
a particular matter.
But, like, when you're dealing with the rulings
of 5th,
something can be farther than it's also a
sunnah in the in the first sense that
we mentioned. So praying 5 times a day
is the normative practice of the prophet sallallahu
alaihi wa sallam. But we don't say that
the 5 daily prayers in the context of,
like, learning the rule of the 5th is
a sunnah in that sense.
In the general sense, of course it is,
but in the in the in in in
at least in the the the terminology of
the Maliki School or the books of the
Maliki
School. Generally, Sunnah is reserved for those actions
that are,
recommended so highly
that the act,
in question
will be considered deficient,
although still valid without it.
The thing that's far is the thing that
is without it, the act is invalid.
But when we say sunnah, we say that's
something that is very highly recommended, so highly
recommended that the act in question is deficient
without it. It's worthy of being repeated because
of its deficiency, but it's still valid. It's
not required to be repeated.
And so in that sense, saying any particular
thing in your record is not a sunnah.
Although we mentioned the the last week, the
mild
recommendation
of Tasbih
in general,
of the the
exaltation of Allah's transcendence,
and in particular,
the expression,
Abi,
and
Subhanu Abi, transcendent is my Lord,
the magnificent, to whom be praise,
or by His praise.
And,
so the what we're saying now is that
there's not any specific thing that you can
say as a farther of sunnah, however, to
say in the in the ruku, there's a
mild preference for this statement. And, generally, when
we teach kids how to pray, we say,
okay. Say this now. Why? Because
to leave things open ended for some for
for, like, a child who's learning may not
be the best way of learn teaching them,
you know, at that time.
But, theoretically, if the person said nothing in
their ruku, the prayer is still valid.
Or if the person said something else, you
know, or,
you know, said something else in their ruku,
in in terms of Allah's praise or glorification
or magnification, it would be it would be,
sufficient.
And he also says that there's no,
there's no, like, limit for time. The minimum
amount of time that the has to be
is enough for a person to, like, come
to come to rest,
to stand still for a deliberate moment.
So we know, like, for example, if you
toss, like, an object in the air,
there is one instant for which it's frozen.
It's neither moving up or down,
but there's no deliberation in that. There's no
you're not it's not a deliberate thing. There's
no intention in it. Person should intend being
still for at least a moment,
and that's the bare minimum. What's the point
of mentioning that? Like, if you have to
pray on a plane or if you do
yeah. If you have to, you know, if
you're in pain somehow or if you're,
you know, in some sort of, like, really
dire rush,
a person should know how
to pray the salat,
in a way that that can safely land
it with you know, while it's still valid.
And I mentioned this from before, this is
a misconception that somehow if your salat is
not long, then it's bad. There's a way
of praying relatively quickly and you pray properly.
It has to do with your intention. It
has to do with your concentration, your focus,
your humility, and all of these things. Sometimes
finishing the prayer quickly is actually something that
you need to do in order to maintain
maintain your your your your and
your humility. Because if it takes too long,
the stresses of other demands that a person
has externally going on around,
they may actually themselves,
you know, be toxic to the prayer.
So at any rate,
the,
there's no a person could theoretically just
stand you know, stay still and for a
moment and then come out of it without
saying anything at all. Or a person can
have a long if they wish to. And
some of the fokaha, they say that the
piyam, the standing of the prayer, should be
longer than the ruku or equivalent to it,
and the ruku shouldn't be longer than that.
And then afterward, the sajdah and whatever, there's
a hierarchy in how long a person should
take in all of these things.
But, from the the indication from at least
the the the the words of the,
the author of this text indicates that he
doesn't have a preference for that.
Yes?
So when you're having intention within the raku,
does that stem back to the whole intention
before the prayer starts?
Yeah. I mean, everything you have to do
through intention. What I meant by by intentionality
is meaning you have to intend to stop
for a moment. You can't just, like, do,
like, a bounce.
But they said the whole prayer have intention
within each motion. Yeah. That's what I thought.
Shit.
In the Hanafi School, it is actually a
sunnah to do the tisbe here.
And there's even an opinion here that's mentioned
From the actual it's mandatory.
But, otherwise, in Hadafis go to sunnah. And
there's enough,
and narrations explicitly mentioned making to speak in
the to
make it a sunnah. Otherwise, as Sheikh Hamza
is mentioning,
it is something which is a technical term.
When you're using the term such as sunnah,
depending on what context you're using it, it
can have a different meaning. Right? So in
fiqh, in order to be sunnah,
it needs a particular type of,
continuity in the life of the prophet sallallahu
alaihi wasallam. And some of the dawah on
us. Something that was done regularly at the
very least as opposed to just being mandu
or mustahat. Right? So it is a in
a in a hadithi school to actually make
this be here. It says
I mean part of that also has to
do with like the the the difference in
the technical vocabulary. So, like, in in in
all the other schools with the exception of
Hajj, the word wajib and the word sunnah
mean the same thing.
Whereas in the Hanafi school, there's a there's
a differentiation between the 2 of them. I
think there's some overlap in in what the
Maliki's considered to be Sunnah Mu'akaddah into what
the,
what the Hanafi's considered to be wajib and
what they considered to be sunnah. So part
of it may be a little bit of
that as well. Like, you don't say, like,
if a person doesn't well, I don't know.
I'm asking the question.
Do you say that if if the person
doesn't say
or that a person is recommended for them
to repeat the prayer? No.
So they yeah. In that sense in sense
in that sense, maybe the the technical vocabulary
may be different but the result is very
similar. Absolutely.
If you said nothing and you just had
the motion of salah, you wouldn't require sujood
such as sahu or any type of, you
know, repairing of the prayer. It would be
still complete. It would be not just in
terms of the ajer Yeah. And its reward,
but it would be sound in terms of
its ruling.
Is it recommended to repeat that prayer?
No.
And so
when raising out of,
there's a
there is a
narration
which is
brought
by the author of this,
the,
Imam al Nafrawi
who mentions that originally in the salat,
the
raising out of the ruku was also done
through Takbir, through Allahu Akbar.
And, what happened was one day Saidna Abu
Bakr Sadiq who
who was,
one who never missed the opening takbir of
the prayer,
And this expression of not missing the opening
takbir, this doesn't necessarily mean that you're in
the in the line when that takbir is
made, but it means that you don't,
that you don't miss the,
according to some. At any rate, so what
happened was he was, like every any human
being,
tied up or preoccupied with something,
and then he remembered the thought, and he
came rushing toward it. And, when he,
in a way that's appropriate,
and when he saw that the people are
still in ruku, meaning he hasn't missed the
first rakaya.
He said, Alhamdulillah.
And the Rasul
an angel an angel,
came to him and because they all heard
his his praising all that and thanking him
for basically allowing him to make the prayer,
And so the angel said,
that Allah Ta'ala heard the one who praised
him.
And the Rasul salallahu alaihi wasallam repeated that.
And by that time,
uh-uh,
Sayna Abu Bakr has already joined the prayer.
And then when he heard the prophet sallallahu
alaihi wa sallam say that, he understood intuitively,
you know,
uh-uh, that something that that this thing that
the
said, it was connected with his praising
And so,
he replies
that,
oh, you are our lord and to you
is praise.
And so this then after that becomes a
a a, you know, a sunnah of the
prayer. It becomes the way that the prayer
is,
is is is prayed.
And this is,
you know,
aside from the fit of the issue,
this is an indication of the of Sinai
Abu Bakr Siddiqui
that, our,
they say that where the of the prophet
began, that's where the
ended.
That there's no gap no gap between them
except for. That's the only thing that was
left for him
after that. And,
you see some sort of
indirect engagement even with the process of revelation.
It's indirect, but,
this is something even the
messenger mentioned about Sayna Abu Sayna Umar whose
maqam is less than that of Abu Bakr
That the
were just describing as
that he's the one that that he doesn't
receive the revelation,
but when the revelation comes down, he he
feels some effect from it. And so one
of the teach one of the things one
of our said, he says it's like if
you put, like, a a cell phone on
top of a radio, like, just a split
second before the the cell phone actually rings,
the radio starts to hiss,
that that that these were people that were
so in tune with the with the higher
realm that it used to it used to
affect them. And so this is this is
something that a person should, you know, understand
that okay. Fine. We said that after the
prophet
nobody's infallible.
That's that's a that's an of ours.
However, for a person to strut around and
think that, you know, that that Sayid Nabu
Bakr, Sayidna Amar alayahu anhu anhu anhu or
or really the or the
in general, that they're just like normal normal
dudes like, you know, you and me. It's
you're kind of missing the point a little
bit. That they they yes. They were humans,
they were not prophets, and they were fallible
and etcetera. But, like, you know, it's the
same thing as saying, like, you know, like,
I play ball and Jordan plays ball. You
know?
Yeah. Kind of. I guess. You know, I
can stick my tongue out as well, but,
you know, when it's time to dunk, you
know, you'll see what the difference is between
one and the other. And yes, he's not
infallible. I'm sure he's missed a shot sometime
or another in his life. But, like, it
doesn't happen very frequently. And,
you know, to to not not not appreciate
that would be somewhat somewhat, silly.
And so we have we have 4 possibilities
that are narrated in the
of of what a person can say when
they when they raise out of the out
of the, ruku.
And, from reading the the different shuruhat, it
seems to me the the preference is indicated
for.
All all 4 of them are are are
attested to through, through,
narrations.
And then finally, there's, a a a masala
or an issue of
of who says what.
And so according to the Maliki school, the
imam will say or sorry, a person who's
praying alone will say both. They'll say
and thereafter they'll
say or any one of those 4,
permute combinations that we mentioned. Right?
Brad pay you a lot of money at
work? What's the difference between a combination and
permutation?
They don't pay you that much money.
Yeah. Yeah. Difference between what? Combination and permutation
in math.
The permutation to order is is is important
whereas the combination order is not important. So
what they call a combination lock is actually
a permutation lock.
That's my the phase of my math teacher
from
10th grade flowing through me.
And so and so the the the the
the person praying alone will save both
whereas the imam will only say
and
he won't say anything else. And the
the,
the follower
will, only say
and he's not
gonna say And I know in the different
schools there are different rulings with regards to
those things, but inshallah, let the,
Sheikh Musa and Sheikh Tarr inshallah weigh in
inshallah.
Yeah. It's, it's similar to Hanafi's goal that
there's a distinction between who says what and
I think this is one of the beauties
again of 5th. Right? You don't get that
necessarily from the Hadith.
You can deduce that,
where the the the the layman or the
regular
reader wouldn't be able to do so from
the Hadith. If anything, there's a Hadith in
Sahih al Bukhari
where he states,
that the prophet
says,
right, that he said both.
So then someone may argue, right, then why
doesn't the the imam say both or why
doesn't the followers say both? It's very clear
the prophet said both. So then that's where
the the discussion comes. Well, this was when
you're praying by
yourself. As sheikh Hamza mentioned for the one
praying by himself, he says both. Alright. But
in Hanafi's school,
the imam
the imam will only say the tasmir which
is the
and
then Right? And then who's following will suffice
with
the
according to the variation.
So they don't say both.
Do you wanna add anything? Well,
I'm the fact that I came on my
seesaw, so we're good. This is my school.
Is this the correct statement to say
So this this, statement,
there's a hadith about about it that,
the messenger, Allah, salallahu alayhi wa sallam,
he heard someone praying behind him say this,
and then he,
he,
after the salat, he marveled and said this.
One of you said something so beautiful that
the the angels
raised each other to write it down,
and,
you know,
he confirmed that that that was an a
good thing that that person had done.
However, however, in our school, it's not considered
a sunnah.
It's considered something that happened and it was
good, but it's not the normal practice of
the messenger of Allah sallallahu alaihi wa sallam.
And this is one of the one of
the one of the, you know, this is
one of the
discussions of, which is that,
is there a difference between the the sunnah
and something that you read in a hadith?
Even if the hadith is Sahih and we
know it comes from the messenger of Allah
sallallahu alaihi wa sallam, there are many things
that are narrated that are not the regular
practice of the prophet sallallahu alaihi wa sallam.
And,
which things are which, those are those are
not exactly clear in the different fuqaha have
different methods to
ascertain what those things are.
So I know the Maliki School is not
considered a sunnah. I don't know in the
in the Hanafi School, is it or not?
It is not. Yeah. But maybe in some
of the schools in which they they track
the the the Bahir of the Athar,
closer in their rulings, maybe it's like that.
I don't have training in those schools, so
I I don't wish to comment,
even though I don't,
disparage whoever follows them. But it's definitely not
considered in the normal practice of the messenger
of Allah sallallahu alaihi wa sallam, which is
considered the superior way of doing things.
But it's it's allowed to say. It's allowed
to say. It's definitely allowed to say. And
even,
one of my teachers mentioned when covering it
that in the waffle, you can like do
all that. And another kind of side point
about that was a proof that you don't
always have to have
a direct,
you know, a directive from the prophet to
do something that's religious.
So the companion, he said this without ever
hearing it from the prophet
That's what's understood from the context of the
hadith. And then the prophet asked who said
it and he approved of it. So after
that, yes. You have the and his approval
and you can say that it's, like, established
by him. But prior to that, it was
not.
So had that been something, you know, blameworthy
to do that you did some type of
vicar, right, that wasn't mentioned by the prophet
sallallahu alaihi wa sallam.
Right? The prophet would have recommended him. You
you shouldn't have said that because I never
taught that to you. Right? But it was
within the realm of what vicar is. So
there was nothing there was no problem with
it. Right?
So, again, people will say, well, the prophet
established it and it was okay. That's after
the fact. So it's wajid for a prophet
to reprimand any of his followers for doing
something blameworthy and had doing something on your
own been blameworthy,
then he would have reprimanded him. That's actually
one of the proofs shown that you can
make liquor that was not like Mansoul's or
something like that.
1 I mean, one one of the things
I'll add also is,
this is
a part of the whatever interpretive methodology,
of the
of the fokaha,
the usuli fakaha is that, you know, there
are many things that may be narrated in
a hadith that they don't consider to be
a sunnah, therefore they're not described in the
books of fiqh that you should do this
or you should do that. But,
oftentimes,
like Malik, a lot of these narrations, just
like Sheikh Musa said, he'll say just do
them in your Do them in your Do
them in your Do them in your Do
them in your Do them in your Do.
Even for quality opinions of other Mardaijib. Yeah.
What what the truth is to say? Sometimes
he, you know, do
the, you know,
maybe pray some subtle a little bit.
Yeah, man.
If I if I catch you though, I'm
gonna take a picture and put it all
over all over the Internet.
Yeah, man.
So,
so he you the the says,
that a person should come up and they
should, stand up straight,
at peace and completely,
completely, like, at rest.
And so one of the reasons for this,
ziada, this word,
this
means that you should be very,
you should be very deliberate,
and just, like, relax for a moment when
you stand up. And this is one of
the things I see this, like, children
or adults who are in a rush or
who are heedless.
I've suffered a lot. I've even seen it
with people who really should know better, but
oftentimes these things are habits,
that a person does so often that they
then become,
heedless of the fact that they're even doing
them. You know? They're not even doing them
on purpose anymore because it becomes they they
their habits from the times that they're they're
they're very young.
That a person will like
from Roku, cousin to standing, you don't really
say a whole lot. So they'll just kinda
like bounce in and out of it. Right?
Instead of that stand up straight, just pause
for a second.
That itself, the tarasul in in in standing
itself is considered from the musta habaat, from
the recommended,
I should I I shouldn't say. Actually, it's
wajib. Well, you'll invalidate your prayer if you
don't stand in that that position for just
a second. And then to add to it,
to just deliberately pause for a moment just
to make sure that your life that is
is recommended in the salat.
But to be clear, if a person doesn't
in a standing,
posture, that's one from the of the salah,
that our our our wajah, that a person
has to do that. I mean, you can't
you can't just skip it. It's always like
one continuous movement. Yeah. It should it cannot
be a one continuous movement.
Yeah. Same? Same.
Yeah.
So then a person should go straight into
and they shouldn't sit on the way to
sajdah.
That a person should say Allahu Akbar while
they're
falling into
prostration.
So then he describes how the sajdas is
supposed to be.
So he says that your your your forehead
should be to the ground,
and your nose should be, on the ground,
and your 2 palms should be touching the
earth,
and,
your,
fingers should be,
facing the,
and they should be, like, equal to your
your, you know, your your hand should be
equal to where your ears are or a
little bit lower. Although at that time, because
you're on the on the you know, you're
parallel with the ground, it's not really lower.
They're both, like, at the same height, but,
like,
lower in terms of, like, you know, the
the the the proportions of your body when
you're standing.
And so he says that that that place,
you know, like, between your shoulders and between
your ears, he says there's a little bit
of leeway with regards to that. He says
that you don't
and this is for men. The prayer when
women is different, we'll mention it. But for
men,
you should it's you don't
touch your
your,
forearms to the ground. Rather, your forearms should
be off of the ground. I remember I
got I as, like, in the 6th grade,
I went to the master of the prophet
sallallahu alaihi wasallam, and some uncle yelled at
me about this. And I thought, wow,
you know,
this uncle is really, like, insert, like, a
word for people who are not nice. But
he was nice.
Give him,
and, give him Jannah and forgive him his
sins for for correcting that in the salat.
So the person a man's, forearm shouldn't be
touching the ground,
and,
your
your,
limbs should not be,
scrunched with your side.
Rather, you should, you know, you should make
a little bit of room.
Not maximum not maximum room, but, like, whatever
is natural,
a moderate
room. The angles between all of your joints
that bend shouldn't be,
what you call they shouldn't be, retracted so
much that they're touching each other, but they
shouldn't be extended so much that they're they're
they're at maximum
extension, but whatever is anatomically comfortable
for you. Again, this is the description of
the prayer of a man.
And your, feet
should be such that the the soles of
your feet
are perpendicular to the ground,
and your toes, especially your big toes, your
big toe should be on the ground and
if possible facing facing the qiblah.
For the sajda of a woman,
she should have her body,
like, basically drawn in as much as possible.
Meaning, the,
the the limbs should be
retracted toward the body as much as possible.
The knees should come up into the abdomen.
The,
the the, forearm should be touching the ground,
and she should be covered as much as
possible, not sprawled out. With a man there
a man is sprawled out a little bit
because that's a more
comfortable and anatomically normal
position,
for the body and,
because
that comfort will allow a person to focus
on their salat more. With a woman, because
her natural state is one of,
or at least we're told by our forefathers,
that that's the way it should be, and
our grandmothers,
would concur,
happily.
Because of that, she shouldn't be sprawled out.
It's considered
inappropriate for her to be sprawled out like
that, and she wouldn't be comfortable like that
either.
And so the the theory in the sharia
is that that because is
obviously important for men also, so don't go
and take your shirts off and post your
videos working out on the gym or whatever.
You work out at the gym for sure,
but don't don't don't post your videos with
your shirt off or whatever. You could for
men too. But,
for women, it's it emerges as a dominant
quality,
more so than it should for for men.
So that's a difference.
Yeah.
So how much are we supposed to, like,
press our heads into the ground? Because I
heard it was You're not supposed to press
your head. You're rested across the ground, but
you don't press it into the ground. But
so how will I was about to head,
like, a mark from doing such I have
a mark too. I don't press my head
into the ground.
If it happens, it happens. If it doesn't
happen, it doesn't happen. The purpose of the
salat is not to have a mark in
your head.
Yeah. Sure.
Oftentimes, also, it depends where you're making seshi
on. Right? So if you're praying on carpet,
you might not get that mark. You're praying
on, you know, concrete, you might get a
mark after one prayer.
So
Any
anything about the other messiah? Yeah.
When we drop in Sajjad Mhmm.
The one distinction is in the Hanafi school,
you do place your niece first.
Right?
So, Sheikh Hamza I think very,
he mentioned that you don't sit down first
before making Sesta and I think in the
Maliki school you actually put your hands down
first before the knees. Right? So that's actually
a distinction and there's proofs for both and
it's actually mentioned here. One thing I like
about this particular text,
to Beverly Inaya and the commentary by Mullah
Al Khalil, Rahimullah,
is he brings in some, you know, some
some basic proofs and a dilla and sometimes
he'll mention other,
So
so that he'll place his knees first and
then his hands when dropping down
in
in
Right?
That he should put his hands before his
knees, but it's an hadith which says his
knees before his hands. So then, you know,
if we follow the hadith, which one are
you gonna follow?
Right?
Good luck. Right? Flip a coin. Right? So,
that's what the fuqaha did is they put
everything, the whole body of hadith. And then
based on other usul and principles,
they would, like, deduce what would and be
consistent
in how they derive something.
You know, we know this in academia is,
like, if you make an argument, it doesn't
have to be the best argument, but better
be consistent. Otherwise, it will be deconstructed and
destroyed. Alright. So consistency is important. And the
mud hub is about a methodology which is
consistent so you come to the same conclusion
every time when your face would soon proofs.
Right?
So that's that's one distinction
that I was I I noticed.
The the the size of a woman is
also different in the Hanafi School as well.
And the basic over, you know, underlying principle
is that it will be whatever is astar
and and more,
modest,
will the the woman will also observe. So
the seshna for the man, they will also,
like, make sure they're also extending their arms.
But also it should be moderate. Right? So
I I remember very distinctly learning this. Right?
You know, all of a sudden you learn
something new and being, like, a fresh new
Muslim or something like that, or, like, I'm
trying to, like, show that I know the
the hadith. Right? And then like in the
prayer, it's like if you're next to the
brother next to me who just learned it
also with me, we're like we're like battling
for position, you know. Like, I know the
hadith better than you. Right? And there was
one time, Sifan, I still remember this very
vividly. There was an elder who I prayed
next to, and I stuck on my elbows
and he moved his elbows in.
And it just kinda clicked at me at
that moment, you know. Maybe I shouldn't be,
like, trying to, like, elbow this guy next
to me. And maybe I'd I'd rather make
space for my brother. Right? So So in
the in the prayer in Jama'ah, especially if
it's crowded, it should be, like, it's not
be in a way where you're trying to
maybe when you're by yourself, it might be
a little more extended. But in the Jema'ah,
it should be much more,
restricted,
although not all the way in, but you
shouldn't be, you know, elbow elbowing someone. Right?
What time is the salat by the way?
Bayefama. Does anyone? By the way, I told
you guys that Sheikh Hamza will always throw
in some type of,
you know, some type of a reference from,
like, way back that you some of you
guys might not pick up. Right? So he
talked about he referenced,
pick up. Right? So
he talked about he referenced
Jordan. That's how you know he's a traditional
scholar. Yeah. Yeah. He mentions, like, the, you
know, from way back in the day. Yeah.
Right? He doesn't talk about the new school
player. People people are like He talks about
people. People are like LeBron is better than
Jordan. I'm like, that's not even mathematically possible.
I haven't watched NBA in, like, do 2
decades, but, like, nobody's better than Jordan. I'm
sorry.
I don't I'm not even gonna hear it.
So if I recognize how, like, people like
you guys, like, you know, to you, like,
hearing Michael Jordan is like hearing Wilt Chamberlain.
Like, it must have been like some guy,
like, way back in the day, but, like,
you know Yeah. You know, anyhow. But, you
know, back to more to to better things,
you know, we're learning about, you know, the
permutation
of the actions in our prayer. Yeah. Because
it's not a combination of actions. Right? It's
not a combination of permutation. You do it
out of order, then the are gonna come
for
you.
What time do do you We got 7:30
tonight. 7 minutes? Yeah. So
maybe maybe, another thing I wanted to mention
was that there's a hadith of the prophet
sallallahu alaihi wa sallam that's narrated in Bukhadi
and in other places,
that the is on 7 bones.
And,
the 7 are what?
They're the
the references toward your your feet,
your knees, so that's 2 and 2, so
that comes up to 4. And then your
2 hands, and that comes up to 6.
And the 7th is your forehead.
And,
however,
that is a recommendation for how a person
obviously, the nose should be in the ground
as well.
That's a recommendation for how a person should
make such that. My recollection of the Schafergh
school, and if anyone hears this and wants
to call it out or whatever, I'm not
a,
so you're than welcome. My recollection is that,
because the number 7 is mentioned, they say
that a person can,
either put their forehead on the ground or
their nose.
In the Maliki school, the wajib part of
the sajdah is if you were to take
a a a make a circle from the
two eyes,
that some part of that should touch the
ground.
Even if a person were to theoretically, for
example, make sajdah, like, just on their face,
As long as some part of that is
touching the ground, the sajdah has been met,
although your prayer is freakish and, like, wrong,
for other reasons
and and everything, but that's what that's how
you basically
hit the minimum check for the and
the the perfect
or the the best, most complete form of
it is that what? That you should have,
that you should have your your face and
then the other 6,
things that were mentioned touching the ground at
all times during your sides of that as
well. Because I see people, like, lifting their
their toes off the ground and,
dallying around and whatnot or, you know, like,
maybe you're scratchy, scratchy your, like, side or
whatever.
That make sure that there's some part of
this the the suj that for at least
a deliberate moment that all 7 are touching
the ground so that you can receive the
the barakah of your. The is the time
in which a person is closest to Allah
and it's a gift from Allah to Allah
that we have this.
And there are many different that they don't
have this form of worship or that it
was taken away from them. The yahoo, they
had it in their old school. I remember
I actually heard this from a rabbi. He
says, you see how you guys do this
thing. He said, we used to be able
to do it in the temple also, but
we haven't done it since then. So imagine
your for a 1000 years or for for
so many 1000 of years, Allah took away
from you.
How how,
horrible would that be?
That this is a great it's a great
blessing that a person can drop into sajdah,
like Sheikh Tariq did one day, you know,
in order to get his studies done and
that all of us do, in order to
get what we need from Allah to Allah,
done. So this is a proper way of
doing it. It has an adab as well.
And all of the postures of the prayers,
the angels,
they they pray that way.
You know, there's something higher about it. It's
not just that we do it because it's
cool. It's literally the the the human being.
It's the honor that Allah allows them to
to to worship him in the way that
the angels worship. So it's good that a
person should know the adab of the outward
form of the prayer as well, and they
should match it with something good inside. And
so the sajdah should be at minimum on
7. Your nose and forehead should be touching
the ground,
including the other things that are mentioned.
Same. How does school you have to have
your forehead?
Well, it's it's if someone had, like, a
head or a cover and coverings for him,
should we should he take it off or
Theoretically, we should slide it back. In the
Maliki School, it's it's still
it's still valid. The sajdul is still valid
if it's thin.
Like they mentioned
the
or if it's like, you know, like a
thin part of the like a
or whatever, it's still valid. But theoretically, a
person should slide it back. I get I
get I get flack from people when I
wear my turban because I wear it a
little bit back on my head. They're like,
you what are you trying to look like?
I'm like,
no.
Of course not. But, like, what? You your
should touch the ground when you you don't
make shajazah on your turban. You know what
I mean?
But if it's the fatwa is that if
it's something thin,
like a wind of the turban or a
thin cloth from a hat, or for the
sisters, like, you know,
like a hijab or niqab or something, like,
just one thin layer of cloth,
it's valid.
However, it's superior to the the the the
the head should touch the ground directly.
What if something falls off of you when
you're trying to make the switch to, like,
if your hat comes off or your glasses
or your phone falls out of your pocket?
Then is it like a stuff rolling, you
have to make the prayer over again? Or
I you know, if it's your phone, I
would just leave it. Unless you're, like, afraid
someone's gonna steal it and it cost, like,
too much money or whatever.
But if it's your if it's your hat
or something about your presentation I mean, I
think strictly speaking, most folk have if you
ask them, they would probably say just leave
it.
However,
this is a call that I've heard from
the mashaikh as well that, like, if there's
something about you that you wouldn't, like, if
you were to meet someone important, you wouldn't
like that thing to be, like,
you don't like to present that way. If
you can fix it in with a minimum
amount of effort,
then go ahead. Like, sometimes this happens. Like,
I'm, like, making suds on my hat if
it falls off. Right? Like, just this much
is not gonna ruin the prayer. You know,
this much is not gonna invalidate the prayer.
And this comes to it an issue of
how much extraneous movement invalidates the prayer. And
the Maliki School, as far as I can
tell, has the most, like, liberal and lax,
you know, answer to that question,
which is that a person has to
be doing something that is so involved that
an onlooker from the outside wouldn't be able
to tell that they're praying,
which is which is quite a lot. You
know, you have to start doing jumping jacks
or something like that because, like, you're just,
like, you know, like, you know, you're just,
like, you're in you know, you just go
like this while your other hand is still
in place. You know, people won't be able
to tell if you're praying,
But it's different in the different schools. So
why?
Because I'm on this issue.
Typically, they think I'm doing yoga.
You know?
Jake, can I ask a quick question? Sure.
Could you just review very quickly
the status of covering your head during the
prayer? It's a sunnah.
Once you start on this one, it's a
because I've heard mixed things, but I don't
know about the sources that I heard them
from.
Here's a a
short book written by Mufti Kadodia about the
Yeah. Sunnah. Right? I'm not sure if you're
familiar with the the scholar or in in
the text itself, but the establishment
of it as an actual sunnah.
At the very least it's considered tilaf and
morua that, you know, people against,
what was manlihood.
Right? So, like, go with your headache, exposed.
So it's something that should be covered.
I think in the in the Hanafi School,
there's a little bit more, takid on this
issue than there are in other.
In the Maliki school, I don't I don't
recall ever seeing anywhere in a fixed text
that a person
should have their head covered in general or,
in the prayer in particular.
However,
the
one thing that I've noticed in my travels
in the Muslim world is that the traditional
dress of almost no people
involves that a man has his head uncovered.
And,
respecting
respecting that fact and respecting the the the
fact that the the pious
have a particular,
a particular mode of dress,
It may not be a issue of, like,
a person receiving sin or not, but a
person would be ill advised to ignore that,
completely.
And so, I mean, one of the things
I tell people, I say, look, I've never
I mean, I can count maybe on my
fingers at times I've left the house with
my head uncovered since I was in college.
And part of that was, part of that
was
the realization that if I'm gonna tell one
of our sisters that they it's for them
to cover their head,
you know, at least I'll have some sort
of moral authority.
That being said, in terms of fiqh, it's
not the same thing for a man to
leave with his head uncovered because the Sharia
gives that permission to a man and it
doesn't give that permission to women in general.
But,
you know, it's there's in it. There's in
it. And many of the salihin and even
the musa to Islam, their their disposition was
toward,
toward,
not toward showing off.
And so,
you know, to say that it's, like, not
a thing indeed, and I think it may
be,
it may not be a 100% fair, but
also it's not something that you should go
around and chastise people for. It's not because
it's not a matter of the law. It's
something whoever does it for the right reason,
good for them, and whoever doesn't do it
for whatever reason, you know, that's also that's
also okay.
But, like, you know, it's different. It's different.
If you're just, like, coming from work to
the masjid and you're gonna pray, then I
don't think it's that big of a problem
even at the maximum extent that you wanna
take it. If you're the imam and you're,
you know, in the masjid, then that is
your work.
You know, it's a little bit, like, lazy
of you to not, you know, to not
give that that that that that month's of
the it's due. Now, that being said, there
are some people who have other opinions on
this matter other than what I've said. And
their opinion is such that, no, that we
should
that it's not only okay that it's a
sunnah that the prophet, you know, prayed with
his head uncovered from time to time,
which is clear from the hadith. He's done
it
before and,
you know, the people make a big deal
out of this and so for that reason,
you know, whatever. Okay. If that's the reason
that person is doing, that's the reason. It's
not really something again, it's something that that
at least in our school. My understanding of
the Hanafi school is that there's actually some
text from the mashaikh about it.
The sheikh,
Muhammad Zahid al Kofiri
he was an adjunct to the last sheikh
of Islam of the Ottoman Empire. He actually
felt very strongly about this, that that,
Muslim men should have their heads covered and
that that that,
you know,
and especially
just in general and especially in the prayer,
he wrote a short treatise about that. So
people have their opinions regarding those things. So
that opinion does exist. It's not completely baseless
or spurious,
but,
you know, again, that's, just because someone expresses
an opinion on something doesn't mean that that
issue comes to the point where people should
call each other out for for not observing
it. That that idea actually appeals to me
as well and I practice it as well.
But, like, if the imam was, like, had
their head uncovered, I would be, oh, look
at this dude. He doesn't care about the
sloth. He doesn't care the messenger. He doesn't
care about this, that, or do they have
their
own thing that their that their opinion is
and their own thing that they're practicing. It's
fine.